Suttanipàta

II Cåla Vagga.

 

1. Ratana Sutta.

The three Jewels.

222. Whoever beings assembled here, on earth or in space,

May all of them be mentally well and may they listen attentively.

223. Therefore, all beings, listen, develop lovingkindness to humanity

Day and night they bring gifts, so protect them diligently.

224. Whatever wealth in this, the other world, or some pleasantness in heaven

Is not comparable to the Thus Gone One,

This is precious in the Enlightened jewel by this truth may there be mental happiness.

225. The sage of the Sàkyas realised the ceasing, greedless pleasantness in his concentration

There is no comparison to that Teaching.

This is precious in the jewel of the Teaching, by this truth may there be mental happiness.

226. That which the enlightened chief described as pure, the concentration without an interval,

Of concentrations, there is no compare to it

This is precious in the jewel of the Teaching, by this truth may there be mental happiness.

227. There are four doublets of the eight persons constantly praised, gifts given to those disciples of the

Well Gone One are fruitful.

This is precious of the jewel of a Community, by this truth may there be mental happiness.

228. They that come to the dispensation of Gotama with well yoked minds,

Attain deathlessness and enjoy its results gratis.

This is precious of the jewel of a Community, by this truth may there be mental happiness.

229. Just as a well established iron post would not move with the winds from the four directions

Great human beings who have seen the Noble Truths perfectly, are comparable to that,

This is precious in the jewel of the Community, by this truth may there be mental happiness.

230. They that develop the noble truths, preached with deep wisdom,

Even if they live negligently, would not have an eighth birth.

This is precious in the jewel of the Community, by this truth may there be mental happiness.

231. Together with his coming to right view, instantly three things are dispelled

The view about a self, doubts and the fact that there is nothing to cling as virtues,

Released from falling to any of the four losses, it is not possible that he would do six things

This is precious in the jewel of the Community, by this truth may there be mental happiness.

232. Whatever demerit done bodily, verbally or mentally, it is not possible to cover it up

That inability is because of the right view. 1

This too is precious in the jewel of the Community, by this truth may there be mental happiness.

233. The forest tops flower in the first month of Summer

The noble Teaching preached with a single aim of attaining extinction is comparable to that,

This too is precious in the Enlightened jewel, by this truth may there be mental happiness. .

234öoble, knowing the noble, giving the noble, and to bring about nobility,

The incomparable Teaching was preached.

This too is precious in the Enlightened jewel, by this truth may there be mental happiness.

235. Old destroyed, new not arising the mind dispassioned not thinking of the future2

Seeds destroyed, there is no interest to grow, the wise extinguish like a lamp.

This too is precious in the jewel of the Community, by this truth may there be mental happiness.

236. Whoever beings assembled, on earth or in space, the Thus Gone One

Is worshipful to gods and men, We worship Enlightenment for mental happiness.

237. Whoever beings assembled, on earth or in space, the Thus Gone One,

Is worshipful to gods and men. We worship the Teaching for mental happiness.

238. Whoever beings assembled, on earth or in space, the Thus Gone One

Is worshipful to gods and men. We worship the Community for mental happiness.

 

2. âmagandha Sutta-

The Smell of raw flesh.

239". Millets, palm shoots, chick peas, fallen fruits, roots and what is got from the cow

And that gained rightfully without hurting beings, and for sensual reasons lies are not told

240. Kassapa, drinking well prepared sweet drinks of fine rice,

Offered by others undergoing much trouble, do you partake the smell of raw flesh.

241 'Whatever the relation of Brahmà says, the smell of raw flesh is not suitable for me.

Partaking eatables like fine rice, with well prepared flesh of birds

I ask you this, how does the smell of raw flesh come to you. "

242 "Destroying life, hurting, cutting binding stealing, telling lies, deceit and cheating

Hypocrisy, and going to others' wives, that is the smell of raw flesh, not partaking flesh.

243. Humans not restrained in sensuality, greedy for tastes and mixed with filth

Gone wrong with the view there's no results for actions, that is the smell of raw flesh, not eating flesh.

244. Hard hearted back biters without compassion, conceited and betrayers of friends,

Do not give anything to anyone, that is the smell of raw flesh, not eating flesh.

245. Angry, intoxicated, stuborn, opposing, crafty, jealous and boasting,

Measuring, conceited, and with wrong intimacy, that is the smell of raw flesh, not eating flesh.

246. The evil, stricken with debt, asked to repay would run away,

The worst of men doing evil in this world, that is the smell of raw flesh, not eating flesh.

247. Unrestrained humans get work done worrying others,

Evil, bloody handed, with rough and malicious talk, that is the smell of raw flesh, not eating flesh.

248 The greedy ones destroying the foetus, always work hard, later go to darkness,

They fall into hell upside down, that is the smell of raw flesh not eating flesh.

249. Eating well prepared fish and meat, going naked, shaving, wearing a headdress, leaving perspiration

on the body and pulling out hairs of the head and beard .

Observing the fire sacrifice, practising eel-wriggling, muttering verses and observing the seasons

Do not purify people of their doubts.

250. Protect the streams1 and abide with controlled mental faculties, be gentle and straightforward

according to the Teaching

Bonds given up, dispel all unpleasantness, the wise do not talk of the seen and heard.

251. When the Blessed One explained its meaning again and again, the brahmins learned it.

The Blessed One explained the smell of raw flesh with beautiful verses.

252. Hearing the good words of the Enlightened One for the cessation of the smell of raw flesh,

Those with low minds worshipped the Thus Gone One and begged for the going forth to end all unpleasantness.

 

3. Hirã Sutta. -

Shamefulness

253. Those not shameful are loathsome, saying `am your friend' do not do the necessary,

Not owning up their own actions, say it is not mine.

254. Only pleasant words spoken to friends

The wise thoroughly know that those words are not done

255. `He is not a friend, if he is always on the look out to find a flaw

The other who is settled like his own son and does not look for faults, is really a friend.

256. When you are a human, develop the paths and fruits2

It brings much pleasantness and happiness.

257. Enjoy pleasant seclusion and also the taste of appeasement,

Give up anguish and evil and enjoy the sweetness of the Teaching.

 

4. Mahàmangala sutta -

The Great Auspices.

I heard thus.

At one time the Blessed One lived in the monastery of Anàthapindika, in Jeta's grove in Sàvatthi.

When the night was waxing a certain deity illuminated the whole of Jeta's grove, approached the Blessed One, worshipped, and stood on a side. Standing, addressed the Blessed One is verse.

258. "Many gods and men do not know the auspicious

We desire well being, may the auspices be told.

259. Not associating the foolish, associating the wise,

Revering those worthy of reverence, these are the auspices.

260. Living in a suitable surrounding, and having done merit earlier1

And seeing to one's thorough development, these are the auspices.

261. Having learned much and a craft and obtaining a thorough training,

And if his words are well spoken, these are the auspices.

262. Attending to the needs of mother and father and seeing to the well fare of wife and sons,

And if he has a pure livelihood, these are asupices.

263. Giving gifts, living according the Teaching and helping relations,

And if he his actions are right, these are the auspices.

264. Abstained and far away from evil and refrained from taking intoxicants,

And if diligent in the Teaching, these are the auspices.

265. Full of reverence and humility, is satisfied and grateful

And at the suitable time listens to the Teaching, these are the auspices

266. Seeing recluses with patience and gentleness,

And at the right time having a discussion on the Teaching, these are the auspices.

267. Practising austerities, leading the holy life, realising the noble truths

And the realisation of extinction, these are the auspices.

268 Touched by the vicissitudes of life2 if his mind is not hurt,

Does not grieve, is not attached , is appeased, these are the auspices.

269. Done these things, not overcome by anything, come to well being in every way,

These are the auspices.

5. Suciloma Sutta.

To the Needle Haired Demon .

I heard thus.

At one time the Blessed One lived in Gaya in the domains of the demon Suciloma; the bed of sounds

At that time the demons Suciloma and Khara were passing by, the place where the Blessed One was.

Then the demon Khara said to the demon Suciloma ßthis is a recluse" Then the demon Suciloma said,

ßThis is not a recluse, it is a sàmanera, wait, I will know whether he is a recluse or a sàmanera". Then the demon Suciloma approached the Blessed One and bent his body towards the Blessed One. The Blessed

One pulled his body away from him. Then the demon Suciloma asked the Blessed One:"Recluse, do you fear me. " The Blessed One said: ßFriend, I do not fear you, yet your contact is evil. "

The demon said:"I will ask you a question, if you do not reply I will confuse your mind, or will spilt your heart, or taking by the feet will throw you to the other bank of the river. " The Blessed One said:

ßFriend, in this world of gods and men together with Màras, Brahmàs, the community of recluses and brahmins, I do not see anyone who could confuse my mind, split my heart, or take me by the feet and throw to the other bank of the river, yet ask whatever you desire to ask. " Then the demon Suciloma, addressed the Blessed One in verse

270. ßWhere do greed and hate originate, and where do aversion, attachment and fear originate,

From where do thoughts and thought processes arise and come out as mock games would for small boys

271. ßGreed and hate originate here, so also aversion, attachment and fear,

Thought processes arise here and come out as mock games for small boys.

272. Arising from love it takes birth in oneself, spreading in the various sense fields,

Like the Màluvà creeper born on the banyan trunk would spread every where in the forest.

273. O! Demon, listen, they that know it, as it really is, dispel it

Cross this flood difficult to cross, and never crossed before, for not to be born again.

6. Dhammacariya Sutta. -

Living according to the Teaching

274. Living according to the Teaching is said to be the ideal, and it is living the holy life.

And there are the homeless too who lead the holy life.

275. There are the noisy, who hurt wild animals,

Their life is evil growing in demerit

276. There is the deluded bhikkhu, fond of strife.

He does not know the Teaching of the Enlightened One.

277. Those that deludedly hurt the developed,

Do not know what is evil and what takes them to loss.

278. Going to loss, going from womb to womb and from dark to dark,

Such bhikkhus later come to unpleasantness.

279. If there be such ones, like a cess pool filled up for one year,

It is very difficult to clean them.

280. If you know of such worldly bhikkhus,

With evil desires, evil thoughts and evil passtures, ----

281. All of you get together and dispel him,

Turn out the impure, throw out the rubbish

282. Therefore expel the non-recluse in the guise of a recluse,

Expel the evil desires and the evil pastures

283. It is suitable that the pure should live with the pure

Be united and clever in this manner and make an end of unpleasantness.

 

7. Brahmanadhammiksutta. -

The Brahmin Dhammika.

I heard thus:

At one time the Blessed One was living in the monastery of Anàthapindika in Jeta's grove in Sàvatthi.

Then a lot of brahmin householders of Kosala, who were decayed, aged and close upon death approached the Blessed One, exchanged friendly greetings, sat on a side, and asked the Blessed One

ßGood Gotama are the qualities of ancient brahmins evident in us. "

The Blessed One said:

ßThe qualities of ancient brahmins are not evident today. "

Then they said:

ßWe would like to hear the qualities of the brahmins of yore, may the Blessed One explain them to us, if there is no inconvenience. "

Then the Blessed One said:

ßThen listen brahmins, I will explain them to you. "

284. In the past there were sages, who were restrained like hermits

They gave up the five strands of sense pleasures and lived seeking their own good.

285. The brahmins did not have cattle, gold, or grains

The brshmins' treasures filled with what was given by those who had faith.

286. It was common to offer them food at the door

Those who had a lot of faith, thought food should be given to them.

287. The brahmins were offered various carriages, clothes, beds and dwellings

By those who were pleased in the states and countries.

288. The brahmins did no wrong, and were protected by the Teaching

No one stopped them from entering any house.

289. For forty eight years they protected the vow of chastity

The early brahmins were complete with their knowledges and conduct.

290. Brahmins never went to another's wife, nor did they buy a wife

With mutual agreement they met, on equal terms.

291. Except in the season, at other times they abstained from sexuality,

Brahmins never went to women out of season.

292. . They honoured the holy life, virtues, straightforwardness, gentleness,

Austerities, not hurting, and also patience.

293. Of them the most steady one Mahà Brahmà

Did not go for sexual intercourse even in his dreams.

294. Those wise ones who revered him

Observed holy chastity, virtues and patience.

295. They begged for grains, beds, clothes, ghee and oil, collecting these rightfully

Did the sacrifice, did not kill cattle for the sacrifice.

296. As mother, father, brother or any other relation

The cow became their best friend, and medicine arose from the cow.

297. The cow gave them eatables, power, beauty and also pleasantness

Knowing this by experience, they did not kill cattle.

298. Brahmins with delicate huge bodies, handsome and famous were keen about their duties. ,

These people prospered as long as the forward world cycle rolled.

299. A corruption came to them seeing a very small thing.

The king's splendour and the decorrations of women.

300. Chariots yoked to thoroughbreds, beautifully painted pictures,

Getting established in houses, and allocated apartments

301. Cattle and much products from them and the followings of noble women

The brahmins coveted for these worldly gains.

302. The brahmins discussed the matter, approached king Okkàka and asked,

ßDo you like much wealth and grains, for resources and wealth make sacrifices. "

303. The king induced by the brahmins did various sacrifices like the horse, human,

And sacrifices done with words for good results, and gave the brahmins wealth.

304. Cattle, beds, clothes, women and decorated chariots,

With thoroughbreds yoked to them and beautifully painted pictures.

305. Beautiful houses in separate allotments filled with various kinds of grains

Were offered to the brahmins as wealth.

306. They gaining that wealth began to accumulate, desires awakened, their craving developed. much.

Discussing it among themselves approached king Okkàka again.

307. ßAs water, earth, gold, wealth and grains, so the lives of cattle are accessories of humans

So make offerings of them for much resources and wealth.

308. The king thus informed by the brahmins

Killed hundreds and thousands of cattle in the sacrifice.

309. Cattle that did not hurt anyone with their feet or horns, tame like goats gave pots of milk.

The king took them by the horns and killed them with the sword.

310. Inda the king of demons looked down on it as `injustice'

To destroy cattle with the sword.

311. In the past there were three diseases: desires, constipation and decay.

With the destruction of cattle ninety eight diseases arose.

312. This is unrighteous punishment, straying from the ancients,

Killing those who have done no wrong and the priests were punished by the Teaching.

313. The ancient wise looked down at these very small things

When the priests had these qualities people degraded them.

314. With these corruptions there came a split as slaves, householders and warriors

And husband and wife quarrelled with each other.

315. Warriors, brahmins and any others of good stock,

Dishonoured their birthrights and were ruled by actions. ". .

When this was said the brahmin householders said: ßGood Gotama, now we know. It seems as though something over turned is re-installed. Something covered was made manifest, Or as the path was told to one who had lost his way. Or it seems as though an oil lamp was lighted for the darkness, so that those who have eyes could see forms. Good Gotama has explained the Teaching in varioous ways.

Now we take refuge in good Gotama, in the Teaching and the Community. May we be remembered as taken refuge from today until life lasts. "

 

Nàvàsutta.

The Ship.

316. When a man learns the Teaching, gods worship him as they worship Inda,

Worshipped, he becomes pleased and becomes learned in the Teaching.

317. The attentive wise one falls to the method of living according to the Teaching.

Then he beomes wise and clever and diligently finds equals to associate.

318. Those associating the inferior foolish ones not come to essence and growth,

Here itself do not come to any growth and die, doubts not dispelled.

319. A man who has descended a great expanse of water with a swift current,

While he is carried away by the stream, is it possible that he should teach others to cross.

320. Likewise not developed in the Teaching, not attentive, when explained by the learned,

Oneself not knowing, without doubts dispelled, is it possible that he could teach others.

321. Like one embarking a ship quite confidently, with oar and rudder close at hand,

Would help many others to cross, the wise clever one crosses others.

322. Even so the perfected developed one becomes learned in the not feeling Teaching. 1

He knows to teach others. Listen to him to attain paths and fruits.

323. Therefore associate Great Men2 who are wise and learned.

Knowing the essence follow the method of experiencing the Teaching3 and gain pleasantness.

 

9. Kiüsãlasutta

What are virtues.

324. ßWhat are virtues, what is good conduct and engaged in what kind of actions

Do humans come to the highest good"

325. ßRespect elders, do not be jealous, know the time to see teachers

At the right time arouse a talk on the Teaching, and listen to the good words attentively

326. From time to time go to see your own teachers, dispel pride and attend gently on them, .

Be mindful of the essence in the Teaching, the restraints and the holy life.

327. Be fond of the Teaching, attached to it, established in it , be a wise discriminative thinker of it,

Never go about looking for faults in the Teaching, think logicslly of good words.

328. Give up laughter, mutterings, laments, angry talk, crafty talk, malice and the greedy mind,

Be free from the blemishes that arise from stuborness, give up pride and abide seeing reality.

329. Learn the essence in good words, the heard, experienced and the essence in concentration,

The negligent violent man's wisdom and learning does not grow

330. Be attached to the Teaching preached by the Noble Ones incomparable in words, mind and actions

Take the essence in their appeasement, gentleness, attainment of concentration, learnedness and wisdom. "

 

10. Uññhànasutta.

To Arouse Effort.

331. Wake up, sit up, what use is there in your sleep.

What sleep for the ill, sore with the shot arrow. 4

332. Make effort, sit up, steadily train for appeasement,

Do not be negligent, know Death and become diligent when young.

333. Gods and men stay attached to the agreeable, overcome that bend,

Do not miss the moment, those that miss the moment grieve in loss. 1

334. Negligence is defiling, those fallen to negligence are in defilement,

Diligently and wisely pull out your own arrow.

11. Ràhulasutta.

To Venerable Ràhula.

335. ßDo you despise the wise owing to constant association.

How do you revere the holder of light to humanity. "

336. ßI do not despise the wise owing to constant association.

The holder of light to humanity is constantly revered by me. "

The Story

337. ßYou have given up the five strands of sense desires, which are pleasing and arouses fondness.

Through faith you have left the household, so make an end of unpleasantness.

338. Associate righteous friends, 2 on forest beds and seats enjoy seclusion and quietness,

Know the right amount to partake of food.

339. Do not crave for robes, morsel food, and suitable beds and seats,

Do not come again to this world.

340. Be restrained in the higher code and the five strands of sense pleasures

Develop mindfulness of the body, and practise a lot of giving up.

341. Avoid agreeable signs that arouse greed

Develop loathsomeness and concentrate the mind in a single point.

342. Also lead the mind to the signless concentration3 and pull out measuring.

When measuring is dispelled abide appeased. "

The Blessed One advised venerable Ràhula with these words constantly.

 

12. Vangãsasutta. (Nigrodhakappa)

To Venerable Vangãsa.

I heard thus.

At one time the Blessed One lived in the Aggalàva monument, in Aalavã. At that time, venerable Vangãsa's preceptor , Venerable Nigrodhakappa by name had passed away into final extinction recently.

When venerable Vangãsa was secluded and concentrated this thought occured to him; `Has my teacher passed into final extinction, or has he not. Then venerable Vangãsa getting up from his seclusion in the evening approached the Blessed One, worshipped, sat on a side, and said thus to the Blessed One. :"Venerable sir, in my seclusion, this thought arose to me, `has my teacher passed into final extinction, or has he not. '" Then venerable Vangãsa got up from his seat, arranged the robe on one shoulder, and with clasped hands towards the Blessed One addressed him in verses.

343. ßWe ask the Teacher of incomparable wisdom, who could dispel doubts here and now

Has the famous bhikkhu of Aggalàva who has passed away, attained extinction.

344. He was Nigrodhakappa by name, and was ordained by you sir,

He abode worshipping you with one single aim, with aroused effort and steadfast undertaking.

345. O! King of gods, we all are his pupils and we desire to know about him.

May that rain come to our ears, from you, our incomparable Teacher.

346. Telling this dispel our doubts, wise one tell us whether he experienced extinction,

Or whether he is waiting to experience extinction, tell this, one with a thousand eyes.

347. To the Thus Gone One there are no bonds owing to delusion and doubts about anything,

Of humans you are the most wise.

348. If he was born a man in defilement, like air moving in space,

The whole world would be enveloped in darkness and the sun would not give heat to humanity.

349. The wise will be a light, O! Wise one, I think that, that should be so.

Attained to jhàna, reflect and tell the crowd the suitable.

350. Instantly open your mouth and speak good words, like the swan that sings instantly

We listen to your sweet voice with well formed words very attentively.

351. To dispel birth and death remainderlessly, the wise one taught me rebukingly

The ordinary1 do not act according to their wishes, the Thus Gone Ones have a set purpose. 2

352. Combining your analytical knowledge and deep wisdom tell us, what you know.

These hands I clasp again, O! Incomparable knower do not keep it from us.

353. O! Incomparable knower of all details of the noble Teaching, tell us,

Like water for those who are thirsty, we desire to hear your words.

354. How is Kappàyana, did he live the holy life to the end1 Has he no delusion,

Is he extinguished or with substratum remaining, 2 tell us how he is released. "

355. The Blessed One said:

ßHe dispelled craving for name and matter3 , the stream flowing on the dark side,

Has dried up since long. 4 He has crossed over birth and death remainderlessly".

356. I am very happy hearing these words of the seventh sage.

My question is fruitful, The brahmin did not hide the fact.

357. The disciple of the Enlightened One did what he said,

Crossed over the net laid by Death the crafty one, thoroughhly

358. The Blessed One even earlier knew about Kappàyana

He has thoroughly crossed over the domains of Death.

 

13. Sammàparibbàjaniyasutta.

The rightful going forth.

359. ßI ask the wise sage, who has crossed over and is extinguished in the highest,

To one who has left home and given up sensuality, what is the rightful going forth.

360. The Blessed One said:

If ideas of the auspices, omens, dreams and signs are given up,

Together with the corruptions of the auspices, that is the rightful going forth.

361. The bhikkhu should give up greed for human and heavenly sensuality.

Establishing faith in the Teaching, should give up wishing. That is the rightful going forth.

362. Far removed from slandering should give up anger and greed,

Give up drawing close and repelling1 , that is the rightful going forth.

363. Without friends and enemies and not seizing anything

And released from bonds, that is the rightful going forth.

364. Not seeing essence in endearments and restrained in the interest and greed for seizings.

Not supported and not led on by another, that is the rightful going forth.

365. Knowing the Teaching correctly, not averse to words, ideas and actions

Become one intent on attaining extinction, that is the rightful going forth.

366. If the bhikkhu is not proud `I am worshipped' and does not resent rebuked,

Gaining food from others is not intoxicated, that is the rightful going forth.

367. Giving up greed and wishing, removed from cutting and binding,

Doubts dispelled and the arrow pulled out, that is the rightful going forth.

368. Knowing what is useful for oneself, does not hurt anyone in the world,

Learns the reality embedded in the Teaching, 2 that is the rightful going forth.

369. When there are no latent tendencies what so ever, demerit removed together with the roots

The bhikkhu becomes free of hunger and desires, that is the rightful going forth.

370. Desires and measuring dispelled all the sphere of craving is overcome,

Tamed and extinguished in the highest, that is the rightful going forth.

371. Established in faith, learned, with an aim, among the disputing without a dispute,

Gives up greed, anger and avarice, that is the rightful going forth.

372. Purity won, the veil rolled off, living in the Teaching, all tremblings overcome,

Clever in the knowledge of the cessation of determinations3 that is the rightful going forth.

373. With pure wisdom gone beyond the reckonings of time4 to the past or to the future,

Is released from craving of all manner, that is the rightful going forth.

374. Knowing the Teaching of which the ends meet5 , clearly seeing it as the destruction of craving,

Allowing all endearments to fade, the bhikkhu rightfully goes forth".

375. ßIndeed, the Blessed One is such, that he lives the life of a tamed bhikkhu,

Overcoming all bonds, that he rightfully goes forth. "

 

14. Dhammikasutta

The disciple Dhammika.

I heard thus.

At one time the Blessed One was living in the monastery offered by Anàthapindika in Jeta's grove in Sàvatthi. Dhammika the disciple with five hundred other disciples approached the Blessed One worshipped, sat on a side and addressed the Blessed One in verses.

376. ßI ask wise Gotama, one gone forth, or a disciple from a household,

Doing what would he be doing the right thing.

377. You know the movements of worldlings, gods, and of those gone beyond

There is no one who would know the highest good better, therefore you are enlightened.

378. All knowledge of the perfect Teaching, you preached out of compassion for humans

You rolled over the veil, a seer of all, illuminated and purified the whole world.

379. The great elephant Eràvana came to your presence, knew you were the winner

The matter being discussed by you, he became happy.

380. Vessavana the king of the Kuveras too approached to ask questions

Sir, you answered his questions too, hearing them he became happy.

381. All these heratical disputants, even the Aajivakas and the Nigantas .

Do not come up to your wisdom, it is like standing and running fast.

382. All these disputant brahmins, even those elderly brahmins

Or any others who think of disputing have to learn something good from you.

383. This Teaching well proclaimed by you is clever and pleasant,

We all want to hear you, so chief of enlightened ones preach it.

384. All these seated bhikkhus and also the lay disciples want to hear it,

The Teaching bound to purity like the good words of Vàsava. "6

385. ßO! Bhikkhus, listen and bear it all, I will give the Teaching which chaffs7

The postures, reflections of one gone forth, expecting your good, wisely follow them.

386. The bhikkhu should not wander for alms in the village at untimely hours

Wandering at untimely hours calls for trouble, enlightened ones do not do it.

387. Humans are intoxicated by forms, sounds, tastes, smells and contacts,

Dispelling interest for these things, at the right time should go for alms

388. The bhikkhu gaining morsel food rightfully, should return alone and sit secluded

Mental faculties turned inwards should utter words of sympathatic nature.

389. If he talks with disciples or even with some other bhikkhu,

Should not slander or blame another, but recite a suitable example.

390. Some are pulled about with disputes, I do not praise it, there's little wisdom there.

Once and again they fall into trouble, and so their minds go far from the point

391. Morsel food, dwellings, beds and seats, water and robes to turn out dirt,

Hearing the words of the Well Gone One the wise bhikkhu should use them discriminately

392. Therefore the bhikkhu using morsel food, beds and seats, water and robes to turn out dirt,

Should not be soiled, like drops of water on the lotus leaf.

393. I will tell the behaviour of disciples from a household too, doing what it would be fruitful,

They do not get a chance to experience the ways of a bhikkhu completely.

394. Do not hurt or kill living things, do not give the concent for others to hurt

Give up punishing all, those infirm and also firm

395. Refrain from taking what is not given, any small thing that the disciple partakes,

Do not carry away anything, or g ive the concent for others to do it. Never take anything not offered.

396. Avoid unholy life, as the wise would avoid a pit of burning embers,

Those that cannot observe the holy life, should at least not go to others' wives.

397. Gone to an assembly, or in a crowd for any reason do not tell lies.

Do not induce others to tell lies . Do never tell a lie.

398. If this Teaching is dear to any householder, he should give up taking intoxicating drinks

Knowing it as madness should not drink, nor induce others to drink,

399. Fools intoxicated do demerit, and also causes others to fall into negligence

Avoid that demeritorious sphere, the deluded madness of fools.

400. Refrain from destroying life, taking what is not given, telling lies and intoxicants

Lead the holy life, abstain from sexuallity do not partake food at night and at untimely hours

401. Do not bear flowers and anoint scents, sleep on a cover spread on the floor.

The eight precepts are declared for the full moon day, by the enlightened one to end unpleasantness.

402. On the fourteenth fifteenth and eighth days of the waxing side observe the eight precepts

On these special days observing the precepts with a pleasant mind be accomplished.

403. Observing the eight precepts early, serve the community of bhikkhus with eatables and drinks

The wise share their belongings with a pleasant mind.

404. Rightfully look after mother and father and be engaged in a trade that is rightful

These are the diligent observances of a householder to be born with the gods of their own effulgence.